Chinese
所随增非不为因者，谓诸随眠在此心前同类遍行，即彼随眠若不缘此、设缘已断。不能为因非所随增者，谓诸随眠在此心后同类遍行，即彼随眠若不缘此、设缘已断、若所余缘、若他随眠、若不同界遍行随眠。非不为因非不随增者，谓诸随眠在此心前同类遍行，即彼随眠缘此未断，及此相应所有随眠。如善眼识，有覆无记眼识亦尔。于过去无覆无记眼识，所有随眠，彼于此心若不随增亦不为因耶？谓除随眠异熟眼识。于余无覆无记眼识，所有随眠，彼于此心若不随增亦不为因，或不为因非不随增，谓诸随眠缘此未断。若诸随眠异熟眼识，所有随眠，彼于此心或不为因非不随增，或不随增非不为因，或不为因亦不随增，或非不为因非不随增。且不为因非不随增者，谓诸随眠不为因，感此心异熟，即彼随眠缘此未断。非所随增非不为因者，谓诸随眠为因，能感此心异熟，即彼随眠若不缘此、设缘已断。不能为因非所随眠者，谓诸随眠不为因，感此心异熟，即彼随眠若不缘此、设缘已断、若所余缘、若他随眠、若不同界遍行随眠。非不为因非不随增者，谓诸随眠为因，能感此心异熟，即彼随眠缘此未断。如过去无覆无记眼识，未来现在无覆无记眼识亦尔。如眼识，耳鼻舌身意识亦尔。此中差别者，鼻识舌识不应说有有覆无记 现代汉语译本： ‘所随增非不为因’是指，在此心（指某种特定的心识）之前，那些同类且普遍运行的随眠（Sui眠，烦恼的潜在状态），如果这些随眠不以这个心识为对象，或者即使以它为对象但已经被断除，就不能成为这个心识的因。‘非所随增者’是指，在此心之后，那些同类且普遍运行的随眠，如果这些随眠不以这个心识为对象，或者即使以它为对象但已经被断除，或者存在其他的缘，或者其他的随眠，或者不同界的普遍运行的随眠，都不能成为这个心识的因。 ‘非不为因非不随增者’是指，在此心之前，那些同类且普遍运行的随眠，如果这些随眠以这个心识为对象且未被断除，以及与这个心识相应的所有的随眠。 如同善的眼识一样，有覆无记（既非善也非恶，但被无明覆盖）的眼识也是如此。对于过去的无覆无记眼识，所有的随眠，它们对于这个心识来说，是不随增也不为因吗？答：除了随眠的异熟（Vipāka，果报）眼识。 对于其余的无覆无记眼识，所有的随眠，它们对于这个心识来说，或者是不随增也不为因，或者是不为因而非不随增。‘不为因而非不随增’是指，那些以这个心识为对象且未被断除的随眠。 如果那些随眠是异熟眼识，那么所有的随眠，它们对于这个心识来说，或者是不为因而非不随增，或者是不随增而非不为因，或者是不为因也不随增，或者是非不为因也非不随增。 ‘不为因而非不随增’是指，那些不作为因，来感受这个心识的异熟的随眠，如果这些随眠以这个心识为对象且未被断除。 ‘非所随增非不为因’是指，那些作为因，能够感受这个心识的异熟的随眠，如果这些随眠不以这个心识为对象，或者即使以它为对象但已经被断除。 ‘不能为因非所随眠’是指，那些不作为因，来感受这个心识的异熟的随眠，如果这些随眠不以这个心识为对象，或者即使以它为对象但已经被断除，或者存在其他的缘，或者其他的随眠，或者不同界的普遍运行的随眠。 ‘非不为因非不随增’是指，那些作为因，能够感受这个心识的异熟的随眠，如果这些随眠以这个心识为对象且未被断除。 如同过去的无覆无记眼识一样，未来和现在的无覆无记眼识也是如此。如同眼识一样，耳鼻舌身意识也是如此。这里的差别在于，鼻识和舌识不应该说有有覆无记。
English
English version: 'What is increased along with and is not a non-cause' refers to the predispositions (Sui眠, latent states of afflictions) that are of the same kind and universally operative before this mind (referring to a specific type of consciousness). If these predispositions do not take this mind as their object, or if they do but have already been severed, they cannot be the cause of this mind. 'What is not increased along with' refers to the predispositions that are of the same kind and universally operative after this mind. If these predispositions do not take this mind as their object, or if they do but have already been severed, or if there are other conditions, or other predispositions, or universally operative predispositions of different realms, they cannot be the cause of this mind. 'What is not a non-cause and is not increased along with' refers to the predispositions that are of the same kind and universally operative before this mind. If these predispositions take this mind as their object and have not been severed, as well as all the predispositions associated with this mind. Just like wholesome eye-consciousness, so too is obscured indeterminate (neither wholesome nor unwholesome, but obscured by ignorance) eye-consciousness. Regarding past obscured indeterminate eye-consciousness, are all the predispositions in relation to this mind neither increased along with nor a cause? Answer: Except for the resultant (Vipāka, karmic consequence) eye-consciousness of predispositions. Regarding the remaining unobscured indeterminate eye-consciousness, are all the predispositions in relation to this mind either not increased along with nor a cause, or not a cause and not not increased along with? 'Not a cause and not not increased along with' refers to the predispositions that take this mind as their object and have not been severed. If those predispositions are resultant eye-consciousness, then all the predispositions in relation to this mind are either not a cause and not not increased along with, or not increased along with and not a non-cause, or not a cause and also not increased along with, or not not a cause and not not increased along with. 'Not a cause and not not increased along with' refers to the predispositions that are not the cause of experiencing the result of this mind, if these predispositions take this mind as their object and have not been severed. 'What is not increased along with and is not a non-cause' refers to the predispositions that are the cause of being able to experience the result of this mind, if these predispositions do not take this mind as their object, or if they do but have already been severed. 'Cannot be a cause and is not increased along with' refers to the predispositions that are not the cause of experiencing the result of this mind, if these predispositions do not take this mind as their object, or if they do but have already been severed, or if there are other conditions, or other predispositions, or universally operative predispositions of different realms. 'What is not a non-cause and is not increased along with' refers to the predispositions that are the cause of being able to experience the result of this mind, if these predispositions take this mind as their object and have not been severed. Just like past unobscured indeterminate eye-consciousness, so too are future and present unobscured indeterminate eye-consciousness. Just like eye-consciousness, so too are ear, nose, tongue, and body consciousness. The difference here is that one should not say that nose-consciousness and tongue-consciousness have obscured indeterminate consciousness. -------------------------------------------------------------------------------- ，不应说有随眠所感异熟意识。
Chinese
有十种心，谓欲界系善心、不善心、有覆无记心、无覆无记心。色界系善心、有覆无记心、无覆无记心。无色界系善心、有覆无记心、无覆无记心。欲界系善心，若体未断，未断为因耶？设未断为因，体未断耶？乃至无色界系无覆无记心，若体未断，未断为因耶？设未断为因，体未断耶？ 欲界系善心，若体未断，未断为因耶？曰：如是。设未断为因，体未断耶？曰：如是。诸不善心，若体未断，未断为因耶？或体未断，未断为因；或体未断，已断为因及未断为因。且体未断，未断为因者，谓诸具缚补特伽罗诸不善心，自体未断，未断为因；或体未断，已断为因及未断为因者，谓未离欲界贪。苦智已生、集智未生，见集灭道及修所断诸不善心，何等未断因？谓此俱有相应等法。何等已断因？谓欲界系见苦所断遍行随眠及彼相应等法。集智已生、灭智未生，见灭道修所断诸不善心，何等未断因？谓此俱有相应等法。何等已断因？谓欲界系遍行随眠及彼相应等法。灭智已生、道智未生，见道修所断诸不善心，何等未断因？谓此俱有相应等法。何等已断因？谓欲界系遍行随眠及彼相应等法。若见圆满世尊弟子，未离欲界贪，修所断诸不善心，何等未断因？谓此俱有相应等法。何 现代汉语译本： 不应说有随眠（随眠：烦恼的潜在状态）所感异熟意识。 有十种心，即欲界系善心、不善心、有覆无记心、无覆无记心。**系善心、有覆无记心、无覆无记心。无**系善心、有覆无记心、无覆无记心。欲界系善心，如果本体未断，那么未断是它的原因吗？假设未断是它的原因，那么本体未断吗？乃至无**系无覆无记心，如果本体未断，那么未断是它的原因吗？假设未断是它的原因，那么本体未断吗？ 欲界系善心，如果本体未断，那么未断是它的原因吗？回答：是的。假设未断是它的原因，那么本体未断吗？回答：是的。各种不善心，如果本体未断，那么未断是它的原因吗？或者本体未断，未断是它的原因；或者本体未断，已断是它的原因以及未断是它的原因。且说本体未断，未断是它的原因的情况，是指那些具有束缚的补特伽罗（补特伽罗：个体，人）的各种不善心，其自体未断，未断是它的原因；或者本体未断，已断是它的原因以及未断是它的原因的情况，是指未脱离欲界贪欲的人。苦智已经生起、集智尚未生起，见集灭道以及修所断的各种不善心，什么（因素）是未断的原因？是指与此俱有的相应等法。什么（因素）是已断的原因？是指欲界系见苦所断的遍行随眠（遍行随眠：普遍存在的烦恼潜在状态）以及与它们相应的法。集智已经生起、灭智尚未生起，见灭道修所断的各种不善心，什么（因素）是未断的原因？是指与此俱有的相应等法。什么（因素）是已断的原因？是指欲界系遍行随眠以及与它们相应的法。灭智已经生起、道智尚未生起，见道修所断的各种不善心，什么（因素）是未断的原因？是指与此俱有的相应等法。什么（因素）是已断的原因？是指欲界系遍行随眠以及与它们相应的法。如果见地圆满的世尊弟子，尚未脱离欲界贪欲，修所断的各种不善心，什么（因素）是未断的原因？是指与此俱有的相应等法。
English
English version: It should not be said that there is resultant consciousness produced by latent afflictions (Sui Mian: latent afflictions, potential states of defilements). There are ten types of minds, namely, wholesome minds associated with the desire realm, unwholesome minds, minds with obscured and unspecified qualities, and minds with unobscured and unspecified qualities. **Associated wholesome minds, minds with obscured and unspecified qualities, and minds with unobscured and unspecified qualities. Unassociated** wholesome minds, minds with obscured and unspecified qualities, and minds with unobscured and unspecified qualities. If a wholesome mind associated with the desire realm has not had its substance severed, is the 'not severed' its cause? Supposing that 'not severed' is its cause, is the substance not severed? And so on, up to an un**associated mind with unobscured and unspecified qualities, if its substance has not been severed, is the 'not severed' its cause? Supposing that 'not severed' is its cause, is the substance not severed? If a wholesome mind associated with the desire realm has not had its substance severed, is the 'not severed' its cause? Answer: Yes. Supposing that 'not severed' is its cause, is the substance not severed? Answer: Yes. If various unwholesome minds have not had their substance severed, is the 'not severed' their cause? Either the substance is not severed, and 'not severed' is the cause; or the substance is not severed, and 'severed' is the cause as well as 'not severed' is the cause. To speak of the case where the substance is not severed, and 'not severed' is the cause, this refers to the various unwholesome minds of those individuals (Pudgala: individual, person) who are still bound by afflictions, whose own substance has not been severed, and 'not severed' is the cause. Or, the substance is not severed, and 'severed' is the cause as well as 'not severed' is the cause, this refers to those who have not detached from desire realm greed. When the wisdom of suffering has arisen, but the wisdom of origination has not yet arisen, regarding the various unwholesome minds that are to be severed by seeing origination, cessation, the path, and by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on. What (factors) are the causes of 'severed'? This refers to the pervasive latent afflictions (Bian Xing Sui Mian: universally present latent afflictions) that are to be severed by seeing suffering in the desire realm, and the dharmas corresponding to them, and so on. When the wisdom of origination has arisen, but the wisdom of cessation has not yet arisen, regarding the various unwholesome minds that are to be severed by seeing cessation, the path, and by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on. What (factors) are the causes of 'severed'? This refers to the pervasive latent afflictions of the desire realm, and the dharmas corresponding to them, and so on. When the wisdom of cessation has arisen, but the wisdom of the path has not yet arisen, regarding the various unwholesome minds that are to be severed by seeing the path and by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on. What (factors) are the causes of 'severed'? This refers to the pervasive latent afflictions of the desire realm, and the dharmas corresponding to them, and so on. If a disciple of the World Honored One who has perfected their view, but has not yet detached from desire realm greed, regarding the various unwholesome minds that are to be severed by cultivation, what (factors) are the causes of 'not severed'? This refers to the co-existent, corresponding dharmas, and so on. --------------------------------------------------------------------------------